NAME: OLANREWAJU FATIMA OLOLADE

GENDER: FEMALE

STATE OF ORIGIN: OYO STATE

TERTIATY INSTITUTION: UNIVERSITY OF LAGOS

DEPARTMENT: ACCOUNTING, 300L

PHONE NUMBER: 08101554086

EMAIL: fatimahlanre@gmail.com
LEADERSHIP AND GOOD GOVERNANCE: THE ISLAMICPERSPECTIVE

“Leadership” and “Good governance ” are two concepts which are greatly emphasized by defined

societies irrespective of size as seen in the statement of Burns (1987) who suggested that, “

Leadership is one of the most observed, but least understood phenomena on earth.” Leadership

and good governance are recognised as guiding torches to the achievement of lasting success in

any society as a whole.

According to Keith Davis, “Leadership is the abilityto persuade others to seek defined objectives

enthusiastically. It is the human factor which binds a group together and motivates it towards

goals.”

Prachi Juneja, who cites Keith Davis' definition in his article, published in 2015, similarly defines

the concept of leadership as “a process by which an executive can direct, guide and influence the

behavior and work of others towards accomplishment of specific goals in a given situation.”

Ronald E. Riggio, in his 2009 article, “Peter Drucker on Leadership”, discussed the leadership

lessons Bill Cohen, a student and colleague of Peter Drucker, the father of modern management,

extracted from Drucker ’s teachings. They are summarised as: strategic planning, which is

regarded as the first priority of the leader; and ethics and integrity are critical instruments for the

effectiveness of leadership. According to Drucker, followers might forgive leaders for mistakes, but

will not forgive a lack of integrity.

Other lessons are: modeling the military by placing an emphasis on character with the aim to be a

positive role model for followers; motivation of employees through transformational leadership,
respect for employees and their volunteerism; and being an image of the organisation, (i.e. the

leader should have a way of life that represents and markets the company in good light).

On the other hand, as cited in an article read by the former EFCC chairman, Mrs Farida Waziri, in

2009, Governance is defined by the UNDP as “the exercise of economic, political and

administrative authority to manage a country's affairs at all levels. It comprises the mechanisms,

processes and institutions through which citizens and groups articulate their interests, exercise

their legal rights, meet their obligationsand mediate their differences. ”

A popular quote is related to the former UN Secretary-General, Kofi Annan that “good governance

is perhaps the single most important factor in eradicating poverty and promoting development”.

Some of the features then attached to governance are participation, implying the involvement of

the people affected by decisions taken in the decision-making process; rule of law, (i.e. the equal

application of the law to all subjects of the law); transparency; responsiveness; consensus

orientation, (i.e. seeking approval of others before a decision is taken); equity or impartiality;

effectiveness and efficiency; accountability; and strategic vision.

Islam, in its nature to be most complete and encompassing, as Allah has willed, in comparison to

any human societal order, law or constitution (al-Ma’idah, 5:3) also discusses the two ideas

namely “leadership” and “good governance”. In Islam, it is considered that the welfare of the

society to be taken care of, the issues of man in term of values, ethics and moral conduct firstly

needs to be ensured. (Darwish , 2015).

According to Naqvi (Khalifa, 2001), the axioms of ethics in Islam are: Unity (Tawheed), Equilibrium

(Adl), Freewill (Hurriyah ), and Responsibility (Mas’uliyyah). The religion of Islam gives liberty to
individuals to own properties and manage them according to their wish as long as they abstain

from extremism which is also a premise of equilibrium (Surah an-Nisa ’, 4:32). However, more

important are the concepts of “unity”, which refers to the belief in the oneness of Allah to be

worthy of worship; and “responsibility”, which refers to the state of accountability of man regarding

the things in his possession or under his authority.

Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “

Surely! Every one of you is a guardian and is responsible for his charges. The Imam (ruler) of the

people is a guardian and is responsible for his subjects; a man is the guardian of his family

(household) and is responsible for his subjects; a woman is the guardian of her husband's home

and of his children and is responsible for them; and the slave of a man is a guardian of his

master's property and is responsible for it. Surely, everyone of you is a guardian and responsible

for his charges. ”

Leaders are expected to be of exemplary character, knowledgeable and must possess authority

(Al-An'am, 6:89) for the tasks they are given and carry out. They should not be haughty (Al-Isra',

17:37), nor act based on their desires or what favours only minority, rather their actions should be

based primarily on what is correct according to the Qur'an and Sunnah, then fairness as to

establish that which would be in the best interest of the community as a whole (Surah Sad, 38:26).

Aal-e-Imran, (3:159) says: “So by mercy from Allah, [O Muhammad], you were lenient with them.

And if you had been rude [in speech] and harsh in heart, they would have disbanded from about

you. So pardon them and ask forgiveness for them and consult them in the matter. And when you

have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].”
Umar bin al-Khattab (may Allah be pleased with him), the Caliph who succeeded Abu Bakr during

the Rashidun Caliphate, and lived in the era between 584 CE to 644 CE, is one of the most

powerful and influential Muslims leaders and rulers. He ruled the Muslim community from 633 CE

till his death and it was during his tenure that the Muslims recorded many victories hence called

the historical period the “golden ages” while the same was known as the “dark ages” in western

history.

Umar was made 52nd in the popular Michael H. Hart’s “THE 100: A Ranking of the Most

Influential Persons in History”. Regarding the leadership of Umar, Hart says: “Umar ’s brilliant

leadership was responsible for the expansion of the Islamic territory and the enormous extent that

it did occur under him.”

He possessed very strong will to do whatever he found to be right as evident in the story of his

acceptance of Islam. The Prophet (may the peace and blessings of Allah) was reported to have

said: “The most merciful of my Ummah towards my Ummah is Abu Bakr; the one who adheres

most sternly to the religion of Allah is ‘Umar.” (Ibn Majah).

He also had a great sense of responsibility and accountability till he said: “If a goat were lost in

the rims of the Euphrates [river], Umar would be accountable for it in the day of Judgment.” (Ibn al

Jawzi). He was not one to find excuses for not doing what was expected of him.

Umar would often disguise himself going round the city to check on his people and know the

extent of their welfare. He also made frequent visits to other states under his command and made

himself easily accessible to the people by administering an open-door policy which implied that

anyone was allowed to make complaints to him personally.

He was very knowledgeable yet would seek the counsel of people before carrying out a decision

or order. He sought the service of experienced and qualified individualsas his advisors. He also

did not shy away from receiving advice from his enemies and Muslim juveniles because he

understood that knowing the weapon of enemies would make it extremely difficult to be defeated,

and that juveniles tend to have sharper and original ideas.

In Islam, good governance is reflected in a society that good actions are loved and propagated

among the people while evil is detested and forbidden. Allah, the Exalted, describes such a

people in Surah Al-Hajj, (22:41) saying: “[And they are] those who, if We give them authority in

the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to

Allah belongs the outcome of [all] matters.”

Good governance also refers to consultative orientation being the order of the day as implied in

Surah Ash-Shura, (42:38) and Aal-e-Imran, (3:159). The law of equity, justice and fairness are

among the basic goals that governance must seek to derive in a society. Allah, the Most High

instructs upon justice in Al-Maidah, (5:8), as well, in Al-Hadid, (57:25) which reads:

We have already sent Our messengers with clear evidences and sent down with them the

Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down

iron, wherein is great military might and benefits for the people, and so that Allah may make

evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and

Exalted in Might.

It was related that Umar ibn al-Khattab (may Allah be pleased with him) once slept under the

shade of a tree. In the meantime, a Roman envoy visited Madina. Upon realising that the Caliph

Umar was not at his residence, he began to search for him. He eventually found him sleeping
under a tree and very much astonished, he said, "My master is unjust, therefore he does not go

out anywhere without a guard. You are a just person, therefore you can sleep so fearlessly."

Finally, in Islam, the true leadership and governance belongs to Allah but He gives sovereignty to

whom He wills on the earth, as in Surah Al-Baqarah, (2:247), “...And Allah gives His sovereignty

to whom He wills. And Allah is all-Encompassing [in favor] and Knowing.”

Thus, men are called to reason about the reality of their leadership positions. All leadership titles

are opportunities to either gain blessings from Al-Maalik (the Sovereign Lord) or earn His wrath.

Such titles or positions must be handled with utmost care, sincerity, and wisdom. The leader is a

tool to establish good governance in the state. He must ensure that all acts that are fard kifaayah

(acts compulsory on the state such that if a group of people perform the act then fault falls from

the others, but if not, then the entire state is sinful) and fard ‘ayn (compulsory acts that each

person is liable for) are established and not restrained.

CONCLUSION

Leadership is a character inherent in and developed by a person, as well as, those processes

inclining towards the motivation of people to perform specific tasks. Leadership is that driving

force towards the achievement of good governance which, in turn, results in sustainable

development, welfare of the society and progress and advancement in the world.

RECOMMENDATIONS

Our country, Nigeria, needs its people, both the leaders and the subjects to exercise due caution

over all resources and persons under their authority . Blaming the government or others obviously
in power would not bring about progress in itself. In fact, obeying the leaders in matters that do not

amount to transgression of limits set by Allah is another factor to good governance and ultimately

experiencing best results, by the will of Allah (an-Nisa’, 4:59).

Corruption must be eradicated completely and the one of the best and lasting ways to achieve that

is through recognising our duty to worship Allah. We must understand that leadership and good

governance are duties upon us, and all vices such as bribery, cheating, fraud, etc are sinful acts

and punishable offences. If we are able to change all negative and vicious habits in ourselves and

others, then we would find ourselves leading a better way of life, by the mercy of Allah.

Allah says in Surah ar-Ra’d, (13:11): “For each one are successive [angels] before and behind

him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people

until they change what is in themselves. And when Allah intends for a people ill, there is no

repelling it. And there is not for them besides Him any patron.”
BIBLIOGRAPHY

• Bukhari (n.d.). Judgments (Ahkaam). Volume 9, Book 89, Number 252. Retrieved from

http://googleweblight.com/i?u=http://www.islamicity.com/mosque/sunnah/bukhari/089.sbt.html&hl=

en-NG

• Darwish , A. A. (2015, March 29). Principles of Good Governance in Islam. Retrieved October 25,

2019, from https://www.linkedin.com/pulse/principles-good-governance-islam-ali-ahmad-darwish

• Essays, UK. (2018, November). Principle Of Good Governance In Islam. Retrieved October

24,2019, from https://www. ukessays .com/essays/politics/principle-of-good-governance-in- islam-

politics-essay.php?vref=1

• Greish , A. (2018, July 9). Governing Lessons from The Second Caliph. Retrieved October 24,

2019 from https://googleweblight.com/i?u=https://medium.com/@a.greish1/governing-lessons-

from-the-second-caliph-b33205d21f33&hl=en-NG

• Junega, P. (n.d.). Leadership Basics. Retrieved October 24, 2019 from

https://googleweblight.com/i?u=https://www.managementstudyguide.com/leadership_basics.htm&

hl=en-NG

• Legas, A. (2019, June 15). Qualities of Effective Leadership and Its impact on Good Governance.

Retrieved October 24, 2019 from

https://googleweblight.com/i?u=https://www.abyssinialaw.com/blog-posts/item/1473-qualities-of-

effective-leadership-and-its-impact-on-good-governance&hl=en-NG
• Mudu S. (n.d.). Umar ibn Khattab (RA): The justice of Umar ibn Khattab. Retrieved October 25,

2019 from https://www.google.com/amp/s/www.wattpad.com/amp/608681211

• Riggio, R.E. (2009, November 27). Peter Drucker on Leadership- What are Peter Drucker's

lessons for leaders? Retrieved October 25, 2019 from

https://www.google.com/amp/s/www.psychologytoday.com/us/blog/cutting-edge-

leadership/200911/peter-drucker-leadership%3famp

• Shakir, Z. (2008, April 2). Qualities of an Exemplary Leader. Retrieved October 24, 2019 from

https://googleweblight.com/i?u=https://www.newislamicdirections.com/nid/notes/qualities_of_an_e

xemplary_leader1&hl=en-NG

• Tabassum (2019, August 17). What Were the 4 Leadership Qualities of Umar? Retrieved

October 25, 2019 from https://googleweblight.com/i?u=https://aboutislam.net/reading-islam/about-

muhammad/4-leadership-qualities-of-umar/&hl=en-NG

• Waziri F. (2009, October 14). Leadership and the Challenges Of Good Governance In Nigeria.

Retrieved October 24, 2019 from

https://googleweblight.com/i?u=https://www.proshareng.com/news/Nigeria-Economy/Leadership-

and-the-Challenges-Of-Good-Governance-In-Nigeria-/14388&hl=en-NG